圣经五约

	挪亚之约	亚伯拉罕之约	摩西之约	大卫之约	弥撒亚之约
约的对象	人与一切活物 (9:9-10)	亚伯拉罕 (创 12:1) 及后裔	以色列百姓 (出19:3)	大卫及后裔	基督徒
上帝的承诺	1．神赐福挪亚 (创 9:1) 2．人管理大地 (创 9:2) 3．神不再用洪水毁灭全地 (创 9:8-17)	1．成为大国 (创 12:2) 2．後裔繁多 (创 17:2) 3．多国的父 (创 17:4) 4．赐迦南地 (创 17:8) 5．万族因他得福 (创 12:2-3)	立业安邦 (申11:23-25)	1. 立卫王朝 (撒下 7:8-13)	1. 上帝免人的罪 2. 人得认识上帝  (耶31:34)
人的回应	1．生养众多 (创 9:1) 2．新食物律(创 9:3-4) 3．严禁杀人 (创 9:5-6)	无	1. 严守诫命 2. 爱神 3. 事奉神 (申10:12)	无	无
赏罚	无	无	祝福与咒诅 (申11:26-28)	兴旺与国亡 (撒下 7:16) (历下6:16)	永生与永死 (約 3:18)
期限	永远 (创9:11)	世世代代 (创17:9)	新约代替 (希7:22)	永远 (撒下 7:13)
目的	恢复神人关系	上帝要求亚伯拉罕作完全人 (创17:1)	1. 上帝要作以色列的上帝 2. 以色列要作上帝的子民 (出 19:5-6)	1. 建立以色列国 2. 保护以色列民 (撒下 7:10-11)	恢复上帝与人的关系 (耶31:33)
记号	彩虹 (创 9:13)	割 礼 (创 17:10)	约版 (申9:9)	圣殿 (撒下 7:13)	圣餐 (路22:19-20)

Shroud of Turin

“Joseph took the body, 
wrapped it in a clean linen cloth”  
Matthew 27:59

The Shroud of Turin or Turin Shroud ( Italian: Sindone di Torino, Sacra Sindone or Santa Sindone ) is a length of linen cloth bearing the negative image of a man who is alleged to be Jesus of Nazareth. It is kept in the royal chapel of the Cathedral of Saint John the Baptist in Turin, Piedmont, Italy.

The cloth itself is believed by some to be the burial shroud that Jesus was wrapped in when he was buried after crucifixion.

Description

The shroud is rectangular, measuring approximately 4.4 by 1.1 metres (14 ft 5 in × 3 ft 7 in). The cloth is woven in a three-to-one herringbone twill composed of flax fibrils

Its most distinctive characteristic is the faint, brownish image of a front and back view of a naked man with his hands folded across his groin. The two views are aligned along the midplane of the body and point in opposite directions. The front and back views of the head nearly meet at the middle of the cloth.

The image of the "Man of the Shroud" has a beard, moustache, and shoulder-length hair parted in the middle. He is muscular and tall (various experts have measured him as from 1.70 to 1.88 m or 5 ft 7 in to 6 ft 2 in).  

Reddish-brown stains are found on the cloth, showing various wounds that, according to proponents, correlate with the yellowish image, the pathophysiology of crucifixion, and the Biblical description of the death of Jesus.

The shroud was damaged in a fire in 1532 in the chapel in Chambery, France. There are some burn holes and scorched areas down both sides of the linen, caused by contact with molten silver during the fire that burned through it in places while it was folded.  Fourteen large triangular patches and eight smaller ones were sewn onto the cloth by Poor Clare nuns to repair the damage.

In 1988, three radiocarbon dating tests dated a corner piece of the shroud from the Middle Ages, between the years 1260 and 1390.

History

There are no definite historical records of the Turin Shroud prior to 1390.

A burial cloth was owned by the Byzantine emperors but disappeared during the Sack of Constantinople in 1204.

Burial cloth bearing an image of a crucified man was allegedly existed in a small town of Lirey around the years 1353-1357, in the possession of a French Knight, Geoffroi de Charny.

There are no historical evidence that those cloth referred to the shroud currently at kept at Turin.

The presence of the Turin Shroud in Lirey, France, is only undoubtedly attested in 1390 when Bishop Pierre d'Arcis wrote a memorandum to Pope Clement VII, stating that the shroud was a forgery and that the artist had confessed.

In 1453 Margaret de Charny deeded the Shroud to the House of Savoy.

In 1532, the shroud suffered damage from a fire in a chapel of Chambéry, capital of the Savoy region, where it was stored. A drop of molten silver from the reliquary produced a symmetrically placed mark through the layers of the folded cloth.  Clare Nuns attempted to repair this damage with patches.

In 1578 Emmanuel Philibert, Duke of Savoy ordered the cloth to be brought from Chambéry to Turin and it has remained at Turin ever since.

Repairs were made to the shroud in 1694 by Sebastian Valfrè.   Further repairs were made in 1868 by Clotilde of Savoy.

The shroud remained the property of the House of Savoy until 1983, when it was given to the Holy See.

In 2002, the Holy See had the shroud restored. The cloth backing and thirty patches were removed, making it possible to photograph and scan the reverse side of the cloth, which had been hidden from view.  A faint part-image of the body was found on the back of the shroud in 2004.

Scientific Analysis

Sindonology (from the Greek σινδών—sindon, the word used in the Gospel of Mark to describe the type of the burial cloth of Jesus) is the formal study of the Shroud.

In 1902 Yves Delage, a French professor of comparative anatomy, published the first study on the subject : suggesting that the image anatomically flawless and argued that the features of rigor mortis, wounds, and blood flows were evidence that the image was formed by direct or indirect contact with a corpse.

In 1982, a Forensic pathologist Pier Luigi Baima Bollone identified the blood as the AB blood group.

In 1988, the Holy See commissioned a radiocarbon dating on portions of a swatch taken from a corner of the shroud. Independent test conducted  at the University of Oxford, the University of Arizona, and the Swiss Federal Institute of Technology concluded with 95% confidence that the shroud material dated to 1260–1390 AD.

In 2000, fragments of a burial shroud from the 1st century were discovered in a tomb near Jerusalem. The shroud was composed of a simple two-way weave, unlike the complex herringbone twill of the Turin Shroud. Based on this discovery, the researchers stated that the Turin Shroud did not originate from Jesus-era Jerusalem

In 2013, Giulio Fanti performed new dating studies on fragments obtained from the shroud. He performed three different tests including ATR–FTIR and Raman spectroscopy. The date range from these tests date the shroud between 300 BC and 400 AD.

“Now, the origin and root of this evil has been, that,

Instead of discerning Jesus Christ

in his Word, his Sacraments, and his Spiritual Graces,

the world has, according to its custom,

 amused itself with his clothes, shirts, and sheets,

leaving thus the principal to follow the accessory.”

“In short, the desire for relics is never without superstition,

and what is worse, it is usually the parent of idolatry.”

A Treatise On Relics, 1543, John Calvin

Jesus vs Confusius

孔子曰 ：

仲弓问仁。子曰：“出门如见大宾，使民如承大祭。己所不欲，勿施于人。在邦无怨，在家无怨。”仲弓曰：“雍虽不敏，请事斯语矣！”

《论语·颜渊篇》

 ( 仲弓问孔子如何处世才能合乎仁道？孔子回答道：“出门与同仁行礼如见贵客一般，对民如大祭一样凝重，自己不喜欢的事不要强加给别人。如此在朝上就不会招谁怨，在家中私下的交往也不招谁恨”仲弓感谢道：“我虽迟钝，但一定要牢记先生的话。”)

子贡问曰：‘有一言而可以终生行之者乎？’ 。子曰：‘其恕乎。己所不欲，勿施于人。”

《论语·卫灵公》

 (子贡问孔子：‘有一句可以终身奉行的话吗？’孔子说：‘那应该是恕吧。自己不想做的事，切勿强加给别人。’)

耶稣说：

你們願意人怎樣待你們，你們也要怎樣待人，這是律法和先知的總綱。

马太福音 7:12 ( 新译本CNV )

工作多工人少 The Workers Are Few

马太福音9:35 – 10:1	Matthew 9:35 – 10:1
耶稣走遍各个城镇乡村，在他们的会堂里教导人，传天国的福音，并且使各样的疾病和各样的症状痊愈。	Jesus went through all the towns and villages, teaching in their synagogues, proclaiming the good news of the kingdom and healing every disease and sickness.
耶稣看见众人，就对他们动了怜悯之心，因为他们困苦流离，像羊没有牧人那样。	When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd.
于是他对自己的门徒们说：“收割的工作多，而工人少。所以你们要祈求收割的主催促工人参与他的收割工作。”	Then he said to his disciples, “The harvest is plentiful but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field.”
耶稣召来他的十二个门徒，赐给他们权柄，能驱赶污灵，也能使各样的疾病和各样的症状痊愈。	Jesus called his twelve disciples to him and gave them authority to drive out impure spirits and to heal every disease and sickness.

收割时耕农最后的作业。无可否认，一路来的努力，不就是期待收割时的喜悦。丰收，即过好年；歉收，便挨肚子。

收割其实是紧要的，必须要快，不然谷子脱了、鸟儿啄了、秋雨淋了。因此收割之时，不但必须手脚快，还要手脚多！所以不难看到每逢收割季节，农民一家老少妇孺都下田帮忙，以免错过了天时之利。其迫切感不下于十万火急！

如此看，不难了解耶稣之心急。当耶稣看见许多人困苦流离，不但动了怜悯之心，还动了火燎之心急。

急一、耶稣时日无多，未听见天国福音的人更多。

急二、耶稣一人能力有限，未必能传天国福音到地极。

急三、天国近了。

急四、人人的寿命有限，不能担保人人长眠前能等到天国福音。

于是耶稣派了他的十二个门徒出去传讲天国的福音（马太10:1 ; 马可3:14 & 6:7 ; 路加9:1-2 ）。又派七十人去传讲神的国（路加10:1）。直到耶稣受死复活后还交待门徒们去使万民成为耶稣的门徒 （马太28:19-20 ; 马可16:15 ; 路加 24:46-47 ; 使徒1:8）。